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Aligned with the rhythm of our earth turning on its axis, our season of returning (t’shuvahT's

This week’s Torah portion, Parashat Emor, contains a section that is read in the synagogue not only as we make our way through Leviticus, but on each of the three pilgrimage festivals:

Chances are that many of us are familiar only with the section of Ecclesiastes that begins "To everything there is a season," only because we've heard it at a funeral or – thanks to the late Pete Seeger – at a hootenanny.

In the middle of the night, in Parashat Bo, Pharaoh and his whole court wake up to the horror of the 10^th plague: as the firstborn sons are slain, every Egyptian household is suddenly in mourning. Under the weight of this tragedy, the king who fancies himself a god is finally humbled. In desperation, he gives in to Moses' demands of freedom for the Israelite slaves. Pharaoh declares, "Up, depart from among my people, you and the Israelites with you! Go, worship the Eternal as you said!" (Exodus 12:31).

But at the end of this middle-of-night surrender, as Moses must have already been heading out the door, Pharaoh tags on a surprising request. "Uveirach'tem gam oti," he calls after Moses, "and may you bring a blessing upon me also!" (Exodus 12:32).

I'd often read this line as a bit of a throwaway, hardly worthy of consideration, but when I stopped to think about it, Pharaoh's request seemed incredibly galling. What chutzpah for a tyrant who had until this point been mocking Moses and refusing God's demands, to suddenly ask for a blessing! For the entire narrative in Exodus so far, Pharaoh has refused to acknowledge God's power. And now, in the moment when he finally does humble himself before God, he wants to benefit from God's power to receive a blessing. Even as Pharaoh finally acknowledges the limits of his own power, he still unabashedly focuses on himself.

Traditional commentators interpret Pharaoh's request in several different ways. Rashi, the 11^th century French commentator, thinks Pharaoh is being cynically practical. What Pharaoh means, Rashi suggests, is that Moses should ask his God not to let Pharaoh die – because Pharaoh himself is a firstborn son. Because the 10^th plague threatens his own life, Pharaoh is suddenly ready to seek God's blessing. Nachmanides, the 13 ^th century Spanish sage, reads Pharaoh's words slightly more generously, arguing that Pharaoh is seeking a blessing not just for himself, but for the entire kingdom of Egypt.

The Torah reading for the first day of Pesach, which falls on Shabbat this year, comes from chapters 12 and 13 of the Book of Exodus, and discusses one of the most well-known topics of the holiday — matzah. We find the multiple commandments to both refrain from all chametz (leavened foods) and to eat matzah, in verses 15-20 of chapter 12. Then, we hear the familiar "historical" reason why the Israelites "baked unleavened cakes of the dough that they had taken out of Egypt . . . since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves" (Exodus 12:39).

In Parashat Emor, the verses in Leviticus 23:1-44 name and describe the sacred times of the Jewish calendar: Shabbat, Rosh HaShanah, Yom Kippur, and the Pilgrimage Festivals of Pesach, Shavuot, and Sukkot. Time becomes a holy thing, and the "normalcy" of time — of one day being no different than any other — is forever differentiated by the weekly Sabbath and by these special festive days.